νυν όρκια πιστα Ψευσαμενοι μαχομεσθα· τω ου νυ τι κέρδιον ημιν And indeed Homer hardly ever makes his heroes succeed (as his excellent translator justly observes) unless they have first offered a prayer to Heaven. "He is perpetually," says Mr. Pope, 66 acknowledging the hand of God in all events, and ascribing to that alone all the victories, triumphs, rewards, or punishments of men. The grand moral laid down at the entrance of his poem, Διος δ' ετελείετο Bouλn, The will of God was fulfilled, runs through his whole work, and is, with a most remarkable care and conduct, put into the mouths of his greatest and wisest persons on every occasion." Upon the whole, Clytander, we may safely assert, that the belief of a particular providence is founded upon such probable reasons as may well justify our assent. It would scarce, therefore, be wise to renounce an opinion, which affords so firm a support to the soul in those seasons wherein she stands most in need of assistance, merely because it is not possible, in questions of this kind, to solve every difficulty which attends them. If it be highly consonant to the general notions of the benevolence of the Deity (as highly consonant it surely is) that he should not leave so impotent a creature as man to the single guidance of his own precarious faculties; who would abandon a belief so full of the most enlivening consolation, in compliance with The ties of faith, the sworn alliance broke, Our impious battles the just gods provoke.-Pope. those metaphysical reasonings which are usually calculated rather to silence, thau to satisfy, an humble inquirer after truth? Who indeed would wish to be convinced, that he stands unguarded by that heavenly shield, which can protect him against all the assaults of an injurious and malevolent world? The truth is, the belief of a particular providence is the most animating persuasion that the mind of man can embrace; it gives strength to our hopes, and firmness to our resolutions; it subdues the insolence of prosperity, and draws out the sting of affliction. In a word, it is like the golden branch to which Virgil's hero was directed, and affords the only secure passport through the regions of darkness and sorrow. I am, &c. IX. TO TIMOCLEA. July 29, 1748. IT is with wonderful satisfaction I find you are grown such an adept in the occult arts, and that you take a laudable pleasure in the ancient and ingenious study of making and solving riddles. It is a science, undoubtedly, of most necessary acquirement, and deserves to make a part in the education of both sexes. Those of yours may by this means very innocently indulge their usual curiosity of discovering and disclosing a secret; whilst such amongst ours who have a turn for deep speculations, and are fond of puzzling themselves and others, may exercise their faculties this way with much private satisfaction, and without the least disturbance to the public. It is an art, indeed, which I would recommend to the encouragement of both the universities, as it affords the easiest and shortest method of conveying some of the most useful principles of logic, and might therefore be introduced as a very proper substitute in the room of those dry systems, which are at present in vogue in those places of education. For, as it consists in discovering truth under borrowed appearances, it might prove of wonderful advantage in every branch of learning, by habituating the mind to separate all foreign ideas, and consequently preserving it from that grand source of error, the being deceived by false connexions. In short, Timoclea, this your favourite science contains the sum of all human policy; and as there is no passing through the world without sometimes mixing with fools and knaves; who would not choose to be master of the enigmatical art, in order, on proper occasions, to be able to lead aside craft and impertinence from their aim, by the convenient artifice of a prudent disguise? It was the maxim of a very wise prince, that he who knows not how to dissemble, knows not how to reign;" and I desire you would receive it as mine, that "he who knows not how to riddle, knows not how to live." But besides the general usefulness of this art, it will have a further recommendation to all true admirers of antiquity, as being practised by the most considerable personages of early times. It is almost three thousand years ago since Samson proposed his famous riddle so well known; though the advocates for ancient learning must forgive me, if in this article I attribute the superiority to the moderns for if we may judge of the skill of the former in this profound art, by that remarkable specimen of it, the geniuses of those early ages were by no means equal to those which our times have produced. But, as a friend of mine has lately finished, and intends very shortly to publish, a most curious work in folio, wherein he has fully proved that important point, I will not anticipate the pleasure you will receive by perusing his ingenious performance. In the mean while let it be remembered to the immortal glory of this art, that the wisest man, as well as the greatest prince that ever lived, is said to have amused himself and a neighbouring monarch in trying the strength of each other's talents in this way; several riddles, it seems, having passed between Solomon and Hiram, upon condition that he who failed in the solution should incur a certain penalty. It is recorded, likewise, of the great father of poetry, even the divine Homer himself, that he had a taste of this sort; and we are told, by a Greek writer of his life, that he died with vexation for not being able to discover a riddle, which was proposed to him by some fisherman at a certain island called Iö. I am inclined to think, indeed, that the ancients in general were such admirers of this art, as to inscribe riddles upon their tombstones, and that, not satisfied with puzzling the world in their life time, they bequeathed enigmatical legacies to the public after their decease. My conjecture is founded upon an ancient inscription, which I will venture to quote to you, though it is in Latin, as your friend and neighbour the antiquarian, will, I am persuaded, be very glad of obliging you with a dissertation upon it. Be pleased then to ask him, whether he does not think that the following inscription favours my sentiments: VIATORES. OPTIMI. HIS. NVGIS. GRYPHIS. AMBAGIBVSQVE. MEIS. CONDONARE. POSCIMUS. However this may be, it is certain that it was one of the great entertainments of the pastoral life, and therefore, if for no other reason, highly deserving the attention of our modern Arcadians. You remember, I dare say, the riddle which the shepherd Dametas proposes to Mænalcas, in Dryden's Virgil: Say where the round of heaven, which all contains, This ænigma, which has exercised the guesses of many a learned critic, remains yet unexplained; which I mention not only as an instance of the wonderful penetration which is necessary to render a man a complete adept in this most noble science, but as an incitement to you to employ your skill in attempting the solution. And now, Timoclea, what will your grave friend say, who reproached you, it seems, for your riddling genius, when he shall find you are thus able to defend your favourite study by the lofty examples of kings, commentators, and poets? I am, &c. X. TO PHIDIPPUS. HARDLY, I imagine, were you in earnest, when you required my thoughts upon friendship: for to |